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Journal articles on the topic 'Ecclesiastic'
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1
Tryk, Hubert. "ECCLESIASTIC LOVE IN EVANGELISATION." Forum Teologiczne 20 (December 13, 2019): 127–38. http://dx.doi.org/10.31648/ft.4809.
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Evangelisation is an important part of the Church’s mission and its aim is to bring man to meet with God the Saviour. Preaching the Gospel cannot be reduced to words, but it requires testimony in the form of deeds. Acts of love, for which the best source is the conduct of Jesus, described in the Gospels, are the most credible. The Church not only tries to imitate Jesus, but also to make Him present in God’s words that it preaches and in the ministry of charity. The truth of His infinite love is the most important truth that it communicates to the faithful. Therefore, evangelisation is always a form of communicating God’s love. The testimony of the faith in Christ, confirmed by acts of love, is extremely convincing and clear. Therefore, evangelical activities of the Church must always include Christian caritas, i.e. ministration to the needy.
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Geuns, Andre. "From ecclesiastic to theological libraries." ANZTLA EJournal, no. 43 (April 22, 2019): 4–10. http://dx.doi.org/10.31046/anztla.v0i43.1136.
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Fernandes, Luiza Beth. "Basic Ecclesiastic Communities in Brazil." Harvard Educational Review 55, no. 1 (April 1, 1985): 76–86. http://dx.doi.org/10.17763/haer.55.1.u6529061550w2100.
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Recently, considerable attention — both within the United States and around the world — has been focused on the role and involvement of the Catholic church in worldly problems related to peace, the nuclear threat, the economy, and education. Of particular importance is the Latin American scene. In this article, Luiza Fernandes discusses the evolving role and the increasing involvement of the Catholic church on behalf of the poor and persecuted in what is considered the largest Catholic country in the world — Brazil. She focuses on what are known as Basic Ecclesiastic Communities, which were developed in Brazil within the Catholic church and now number over 80,000. Based partially on her own experience with these communities, Fernandes describes their function and the concerns of the participants. She stresses the interaction of politics, religion, and education and the role of the latter two in understanding and challenging the inhuman and unjust conditions under which the vast majority of Brazilians live today.
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Serruys, Michael-W. "Shifting between Religious and Economic Leadership." Church History and Religious Culture 95, no. 2-3 (2015): 274–92. http://dx.doi.org/10.1163/18712428-09502003.
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This article looks how eighteenth century rulers shift back and forth between ecclesiastical and worldly leadership to obtain their goals. The setting is the small ecclesiastical and abbatial Principality of Stavelot-Malmédy during the election of its prince-abbot in 1787. This principality became increasingly entangled in the geopolitical-ecclesiastical rivalries between the Austrian Netherlands and the Prince-bishopric of Liège. Although this election has been studied before, little attention was given to the way leadership was influenced and how it reacted to these ecclesiastic and economic constraints. The archival sources can be found in the Archives générales du Royaume in Brussels (Conseil des Finances), Archives de l’état à Liège (États du Pays de Liège et du Comté de Looz, Abbaye de Stavelot-Malmédy, Principauté de Stavelot-Malmédy) and the Österreichisches Staatsarchiv in Vienna (Haus-, Hof- und Staatsarchiv).
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Ivanov, Andrey A. "Topics of Russian Nationalism in Ecclesiastic Journalism in the Second Half of the 19th and the Beginning of the 20th Century." Almanac “Essays on Conservatism” 102 (March 1, 2020): 176–96. http://dx.doi.org/10.24030/24092517-2020-0-1-176-196.
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The article deals with the attitude of the orthodox ecclesiastic authors of the second half of the 19th and the beginning of the 20th century (clergy, theologians, journalists) toward such phenomenon of the social and political life of Russian society as nationalism. On the basis of articles and sermons published in eparchial media outlets, religious journals, newspapers and individual brochures, the article reconstructs and analyzes the insights of ecclesiastic journalists in the problem of relationship in Orthodox Christianity between the universal and the national; their ideas of nation and nationalism; the attitude toward cosmopolitanism. Special attention is paid to the issue of the existence of national Orthodox churches as integral parts of the unique Christian Church, to the craving of Orthodox nations for cultural and political separation, and acceptability of nationalism for Orthodox Christians. The author of the article argues that in spite of opinions pluralism regarding these issues, the judgment of the Church representatives about nationalism had much in common which allows to speak about the zeitgeist in assessments of the place of the national in Orthodox Christianity developed in that period of time in the Russian ecclesiastic environment. While not doubting the “universality” of Orthodox Christianity and denouncing national intolerance and “secular” nationalism of West European-style, the majority of ecclesiastic journalists, at the same time, criticized cosmopolitanism and tried to direct Russian nationalism, that was gaining popularity in society, to the ecclesiastic track, placing it at the service of Christianity.
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Góngora, Mar Martínez. "La censura del noble ocioso y del eclesiástico incontinente en el “palacio de los duques”: Hacia un nuevo modelo de masculinidad en Don Quijote." Cervantes 40, no. 1 (March 2020): 17–41. http://dx.doi.org/10.3138/cervantes.40.1.017.
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The episode of the ducal palace in Don Quijote (2.30-57) exhibits a critique of traditional codes of male behavior, represented by the Duke and the ecclesiastic, that extends to a more general censure of the noblemen's loss of social purpose and the clergymen's disregard of their evangelical mission. The condemnation of the Duke's conduct coincides with the diatribe against courtly efffeminacy linked to the crisis of masculinity related to imperial decline. This, and the disapproval of the ecclesiastic's verbal aggressiveness, expressed through his feminized representation, appeals to a new model of masculinity based on discipline and self-control
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González-del-Valle, José M. "Jerarquía eclesiástica y autonomía pastoral." Ius Canonicum 13, no. 26 (March 28, 2018): 73–103. http://dx.doi.org/10.15581/016.13.21355.
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Postquam brevis generalis conspectus offeratur de eo quod interiectis aetatibus et impraesentiarum intelIigitur actuositas pastoralis, hoc verbum hic sumitur pro designanda exercitatione munerum sacerdotalium sacramentaliter collatorum; notatur etiam quod nec titularitas iurisdictionis facit ea ipsa pastorem nec sua absentia obsistit muneribus pastoralibus perfunctioni. .Jntelligitur autonomia pastora lis pro facultate autodeterminationis et autoregulationis in activitate pastorali. Haec facultas usu venit pro summa officiorum ecclesiasticae constitutionis. Notatur etiam quod. etsi quaedam munera pastoralia -sicuti muneri magisteriali contigit atque pastoralibus actibus qui afferunt imperium -obiri non possunt nisi a titularibus ecclesiastici officii. aliis tamen pluribus pastoralibus muneribus -specialiter cura animarum- perfungi quis potest. nulla ecclesiastici officii titularitate. 'Potest igitur accidere ut quaedam definita organizatio pastora lis sit creatio non auctoritatis ecclesiasticae. sed proprii proventus incepti. charismatis plerumque fundationalis. Organizatio ecclesiastica. ecclesiasticorum scilicet officiorum summa. infrastructuram pastoralem praebet ex dioecesi conflatam et parochiis. Inceptum et actiones pastorales praeter ecclesiasticam organizationem exortae genesim habent. Incrementum et occasum -seriem evolutionis- valde diversa ab evolutionis serie ecclesiasticae organizationis. Quaestiones et solutionis possibilitates quas porrigit renovatio pastoralis infrastructurae ecclesiasticae organizationis -systemae dioceseos ae parochiarumsunt diversae a quaestionibus et solutionibus illarum actionum pastoralium proprii incepti proventuum. Coniunctae ut aiunt pastoralis propositum non est sibi solae vindicare pastoralem actuositatem. Ómnibus pastoralium actionum exercitationis rationibus subiectis communi ordinationi. Acceptio vero autonomiae pastoralis pignus est multiformis actuositatis pastoralis. renovationi patentis, dynamicae. quae aliter iugo vinciretur infrastructurae organizativae, necessario minus agili ob eius propriam indolem atque speciale munus. praestare scilicet curam pastoralem in basi. Pastoralis coniunctae munus est solum coordinare ac pastoralis actuositatis diversas rationes gerere ut cura pastoralis abundantius suos destinatarios attingat. nihil omnino inminuenti autonomiam propriorum inceptorum pastoralium.
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RUANO ESPINA, Lourdes. "Notas acerca de la formación histórica de la Ciencia del Derecho Eclesiástico." Revista Española de Filosofía Medieval 10 (October 1, 2003): 403. http://dx.doi.org/10.21071/refime.v10i.9282.
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If the historical training process of the Ecclesiastic Law was begun when the State was considered legitimated to legislate in ecclesiastic matters, defending its own front sovereignty against the monopoly of the domain of the Law of the Church, at present, its consolidation as autonomous legal Science has been possible thanks to the recognition, tutela and promotion of the human rights and, in particular, of the right to religious freedom.
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Taylor, Stephen. "“The Fac Totum in Ecclesiastic Affairs”? The Duke of Newcastle and the Crown's Ecclesiastical Patronage." Albion 24, no. 3 (1992): 409–33. http://dx.doi.org/10.2307/4050944.
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The Archbishop of Canterbury…sees he's a cypher who they will let have no influence, & will gladly lay any blame upon. The Minister [Newcastle] is himself the Fac Totum in ecclesiastic affairs, & a sweet manager he is, for what with the last Election, & his pitiful passion for the Chancellorship of Cambridge he has involved himself in promises of church preferments to the greatest degree of perplexity. There are now two vacant stalls; one at Durham, & one at Canterbury; & he durst not dispose of either of them. He torments the poor Archbishop of Canterbury for everything that falls in his gift, so that if a thing drops, he is forced to give it away the moment he is informed of it, for fear of the Duke of Newcastle. He is as great a plague to the other Bishops, asking even for their small livings. Ely gives him everything (they say,by bargain:) Chichester, Peterborough, Durham, Gloucester, Salisbury, &c., &c., are slaves to him, in this respect. Only London & Winchester give him flat denials, unless we are to add York, which is a point problematical. As to Lord Chancellor, it is a kind of bargain made with every one that enters upon that high office, “that the Minister shall dispose of most of the church preferments in his gift.”Edmund Pyle's oft-quoted account, though particularly caustic, is not unrepresentative of the views held by both contemporaries and historians about the duke of Newcastle as ecclesiastical minister. In the most comprehensive modern assessment of his role, Norman Sykes, while admitting that Newcastle was anxious “to fill the bench with good prelates,” portrays him as weak, vacillating, and incompetent. Moreover, and of more relevance to the concerns of this article, Sykes emphasizes the extent of Newcastle's power and influence in church affairs: like many of the duke's contemporaries he agrees with Pyle that Newcastle not only enjoyed virtually unquestioned control of Crown patronage, but that he also encroached on that of the lord chancellor and the bishops.
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Magliacani, Michela, and Roberto Di Pietra. "Power relations and the accounting system in the Archbishop’s Seminary of Siena (1666-1690)." Accounting, Auditing & Accountability Journal 32, no. 2 (February 18, 2019): 401–20. http://dx.doi.org/10.1108/aaaj-03-2015-1987.
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Purpose Accounting can affect and determine power relations. Previous studies have emphasized how accounting has been used by “central” powers; less is known from the perspective of “local” power and its capacity to resist and protect its interests. The purpose of this paper is to investigate the relationship between the Archbishop’s Seminary of Siena (ASS) (local) and Roman ecclesiastic institutions (central). This study contributes to filling the existing gap in the literature regarding how accounting could be used as a tool for deception in local/central power relations. Design/methodology/approach The research methodology is based on a case study and archival research. The ASS case study was analyzed through its archive, made up for the most part of accounting books. As to the approach adopted, the authors used the Foucault framework to observe power relations in order to identify possible ways in which accounting can be employed as a factor of deception. Findings Power relations between the ASS and Roman ecclesiastic institutions were maintained through a system of reporting that limited the influence of the ecclesiastical power of Rome over the Seminary’s administration and control. The relationship thus runs contrary to the findings in previous studies. The accounting system was managed as a factor of deception in favor of local interests and the limitation of central ecclesiastic power. Research limitations/implications This study contributes to enhancing the existing literature on governmentality, proposing a different perspective in which power relations are based on the use of accounting. The Foucaldian approach demonstrates its validity, even though the power relations under consideration have the unusual feature of occurring within the context of religious institutions. Originality/value This study on the ASS has allowed the identification of two relevant points: the local/central dichotomy is consistent with the logic of power relations as theorized by Foucault, even in cases where it highlights the role of a local power in limiting the flow of information to a central one; and the ASS accounting system was used as a factor of deception.
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Bralewski, Sławomir. "Hierarchia wschodnich biskupów w historiografii kościelnej V wieku." Vox Patrum 58 (December 15, 2012): 181–99. http://dx.doi.org/10.31743/vp.4073.
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Francis Dvornik has expressed the view that, in the Eastern part of the Empire, the principle of accommodation dominated over the principle of the apostolic origin. The situation, he maintained, resulted from the fact that the aforementioned area included excessively numerous sees which were either established by one of the Apostles or were considered to be somehow connected with their activities. Does the conclusion of the Czech researcher find any justification in the way the precedence of bishoprics is depicted in the Greek ecclesiastical historiography of the fifth century? The present article is to give an answer to the question. The analysis of the ecclesiastical historiography in question demonstrates that Eusebius of Caesarea, who wrote in the IV th century, while setting a hierarchy of bishops was guided first and foremost by the principle of accommodation. The church historians, however, who compiled their works a mere century later put a decisively lesser stress on Eusebius’ predilection in that matter. Although the narrative of Philostorgius, since fragmentary, is hard to interpret, Socrates’ attitude displays a marked tendency of favoring the importance of the apostolic origin, which was most probably taken over from Rufinus of Aquileia. Sozomen tended to tell the difference between the official hierarchy of bishops, which was based on the principle of accommodation, and the structure of bishoprics connected with the Apostles. Theodoretus, in turn, tended to connect both the principles, however, preferring the idea of the Church originated by saint Peter, accordingly of the ecclesiastic structure based on the principle of the apostolic origin. As a consequence, and contrary to F. Dvornik’s thesis, it should be concluded that (at least) the authors of the Ecclesiastic Histories of the fifth century were in favor of the principle of the apostolic origin and maintained it was over the principle of accommodation.
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Hotson, Howard. "Irenicism and Dogmatics in the Confessional Age: Pareus and Comenius in Heidelberg, 1614." Journal of Ecclesiastical History 46, no. 3 (July 1995): 432–56. http://dx.doi.org/10.1017/s0022046900017747.
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The ecclesiastical history of early seventeenth-century Protestant Germany presents a generally gloomy picture. Lutherans and Calvinists, locked in increasingly uncompromising fratricidal controversy, divide the heartland of the Reformation against itself, thereby unwittingly preparing for the Habsburg reconquest of subsequent decades. In the light of this ensuing disaster, the heroes of the era are naturally identified as those few figures who attempted to combat the leading tendency of their age: the ecclesiastic irenicists, who appealed to the quarrelling theological groups to set aside their differences and join forces in defending the advances of the Reformation. In this they were destined to fail, but modern historians have nevertheless credited them with helping to break the ground later cultivated by the more successful proponents of reconciliation in the nineteenth century and the yet more broad-minded ecumenists of the twentieth.
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Zito, Carla. "Parish Churches, Patrimony of the Community or of the Diocese?" Actas de Arquitectura Religiosa Contemporánea 6 (April 3, 2020): 182–93. http://dx.doi.org/10.17979/aarc.2019.6.0.6238.
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My intervention was born as a reflection on the Census of churches of Turin diocese, organized by the CEI (Italian Episcopal Conference). Through my studies, I’ve observed the case of Turin ecclesiastical heritage built in the second half of the 20th century. A great number of places of worship have changed their historical validity due to arbitrariness of choices and interventions.I’ve always supported the thesis that this religious buildings are an important patrimony for the urban history and expression of the pastoral liturgy of the diocese in Italy and that the community is fundamental to the birth and the management of a parish centre. Now I think that it is necessary to consolidate project strategies and fix best-practices to preserve the ecclesiastic heritage from everyone’s action.Generally speaking, what contemporary buildings can be part of the Church heritage? How far can priests and communities decide, independently, to intervene?
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Aristarkhova, Lada Y. "Music in the service of the Habsburgs: Austrian oratorio genres of the 17th - 18th centuries at the intersection of spiritual and court culture." Contemporary Musicology, no. 1 (2019): 2–18. http://dx.doi.org/10.56620/2587-9731-2019-1-002-018.
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In the 17th and the first half of the 18th centuries, music played an important role representing the House of Habsburg as both the political and the ecclesiastic leader of the Holy Roman Empire. The genre of oratorio rose to special prominence as a major instrument of imperial propaganda: not directly liturgical yet based on biblical texts, the oratorio offered a perfect combination of the secular and the sacred. This article explores the distinct, often idiosyncratic ways in which the genre developed at the Imperial Court Chapel, the center of Vienna’s musical life. In addition to oratorios proper, the Court Chapel cultivated the genre of sepolcro, which, despite its Italian origin, can be seen as a specifically Austrian type of oratorio. The one-part sepolcri were performed alongside the model of the holy sepulchre and had a limited number of plots, all centering on the last days of Christ’s life. A thorough analysis of textual and music-stylistic specificities of the Austrian sepolcri demonstrates deep connections between this genre and Viennese court culture as well as local religious traditions. The extent to which ecclesiastic genres were dependent on the tastes and demands of the Austrian court much determined the evolution of these genres. The juncture of music, politics, and religion greatly contributed to the creation of the rich tradition that, in its own turn, influenced the ecclesiastic output of the Viennese classical school.
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Gay, Jean-Pascal. "Letters of Controversy: Religion, Publication, and the Public Sphere in Seventeenth-Century France." Annales (English ed.) 68, no. 01 (March 2013): 5–39. http://dx.doi.org/10.1017/s2398568200000303.
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This article attempts to bring together religious history and the history of the public sphere. It proposes to reinterpret the historical significance of doctrinal controversies by examining the relationship between a regime of publicity and an ecclesiastic regime. For instance, seventeenth-century French theological controversies were characterized by the frequent publication of letters, which indicates just how strongly the religious legitimacy of a given controversy was called into question. The publication of letters appears to have offered a means of responding to the destabilization of publishing practice caused by these controversies. It also attests to both the religious refusal to transform the church into a public sphere and how the ecclesiastic aspect of doctrinal controversies made them difficult to resolve. The relationship between publicity and religion thus appears particularly relevant for both historians of early modern Catholicism and historians of the public sphere.
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Nosnitsin, Denis, and Ira Rabin. "A Fragment of an Ancient Hymnody Manuscript from Mǝʾǝsar Gwǝḥila (Tǝgray, Ethiopia)." Aethiopica 17 (December 19, 2014): 65–77. http://dx.doi.org/10.15460/aethiopica.17.1.890.
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The article presents a multidisciplinary analysis of an old fragment of a hymnody manuscript recently recorded in one of the ecclesiastic libraries of East Tǝgray. The handwriting on the fragment demonstrates pre-14th century palaeographic features. A peculiarity of the text is represented by the so-called “odd vocalization”, with many words vocalized in a way different from the standard Gǝʿǝz. The content of the fragment is a sequence of antiphons, some having been identified. A non-destructive material analysis, aimed at identifying the chemical components of the inks, revealed that the black ink used in the fragment is dissimilar from the common carbon inks attested in more recent manuscripts of the same ecclesiastic library. It does contain a high quantity of iron and a few other metals; however, it cannot be plainly identified as iron-gall-inks.
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Maheriotis, Epiphanios. "Kyprianos of Cyprus; His dogmatic consciousness and ecclesiastic moral." Христианское чтение, no. 1 (2022): 38–49. http://dx.doi.org/10.47132/1814-5574_2022_1_38.
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Sedova, A. "Adaptation of Ecclesiastic Heritage: Do Non-Offensive New Uses Exist?" IOP Conference Series: Materials Science and Engineering 1079, no. 2 (March 1, 2021): 022073. http://dx.doi.org/10.1088/1757-899x/1079/2/022073.
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Maltseva, Svetlana V. "Ecclesiastic Architecture of the First Bulgarian Kingdom: Researchers and Research." Actual Problems of Theory and History of Art 9 (2019): 350–65. http://dx.doi.org/10.18688/aa199-2-31.
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Mihalache, Andreea. "Romanian Ecclesiastic Architecture Between the Philosophical Discourse and Contemporary Reality." East Central Europe 30, no. 1 (2003): 155–60. http://dx.doi.org/10.1163/187633003x00081.
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Weitzel, Tim. "Charisma in Relation: Peter the Hermit and the Ecclesiastic Hierarchy." Journal of Religion in Europe 12, no. 2 (January 24, 2019): 115–39. http://dx.doi.org/10.1163/18748929-01202002.
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The Crusades were—and still are—considered as papal wars. However, the phenomenon was also a setting of other authorities, like Peter the Hermit. Drawing on Weber’s sociology of charisma, this article seeks to examine the relationship between the Hermit and Pope Urban ii. While Weber postulates a necessary tension between the charisma of office and genuine charisma, e.g., between priests and prophets, the historical evidence is remarkably different: the chroniclers have portrayed the relationship between the Pope and the Hermit as both complementary and supplementary. By taking this analytical perspective, the article seeks to historicize the almost axiomatic status of Weber’s theorem.
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Vukomanović, Milan. "Academic Freedom and Ecclesiastic Authority at the University of Belgrade." Religija i tolerancija 21, no. 40 (2023): 207–16. http://dx.doi.org/10.18485/rit.2023.21.40.1.
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Besschetnova, Elena V. "Vladimir Solovyov’s idea of ecclesiastic unity and the Holy See." Zeitschrift für Slawistik 69, no. 1 (March 25, 2024): 101–14. http://dx.doi.org/10.1515/slaw-2024-0006.
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Summary Vladimir Sergeevich Solovyov (1853–1900) was the central figure of Russian religious thought, which had its heyday at the end of the 19th century and early 20th century, rich in wonderful and deep thinkers such as Pavel Florensky, Sergey Bulgakov, Nikolay Berdyaev, and Simon Frank among many others. Solovyov was the first classical Russian philosopher, in the sense that he had his own philosophical system at a time when systemic philosophy was being abandoned in the West. It was Solovyov who deepened Russian philosophy and firmly entrenched Christian metaphysics in Russian philosophical discourse. He introduced Russian philosophical thought to Europe. His project of a free universal theocracy intended to fundamentally change the course of social history. In fact, the project of a universal free theocracy and the reunification of Christian churches associated with it became the most prominent idea of the philosopher in the Western intellectual environment. Moreover, the question about Solovyov’s pro-Catholic leanings, including his contacts with catholic clergy and theologians, as well as the issue whether Solovyov converted to Catholicism came into prominence after the book of Michel D’Herbigny Vladimir Soloviev: Un Newman russe was published in 1911. This article focuses on the narrow but important issue of reconstructing the historical context of the philosopher’s ideas. The focus is on the history of Solovyov’s contacts with the Holy See. The author analyzes the existing historiography, which testifies to the indirect contacts of the philosopher with the Holy See, the philosopher’s published correspondence, contemporary research articles, as well as materials from the Vatican and Russian archives. As a result, the article presents a new look at the history of the relationship between the Holy See and Russian philosopher, who is currently recognized by most researchers as the ancestor of the ecumenical movement of the 20th century.
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Rodríguez Bravo, Blanca. "Los fondos bibliográficos antiguos del Monasterio de la Inmaculada Concepción de León." Estudios humanísticos. Geografía, historia y arte, no. 15 (February 4, 2021): 167. http://dx.doi.org/10.18002/ehgha.v0i15.6624.
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<span>It deals with libraries and readers' situation during Modern Age in León, paying attention to ecclesiastic libraries. After an historic introduction of the Inmaculada Concepción Monastery in León, its antique books are studied: number, date of edition, main printing houses, chief authors, subjects, languages, origins and illustrations.</span>
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Reehl, Duncan. "Musicalizing the Heart Sutra: Buddhism, Sound, and Media in Contemporary Japan." Religions 12, no. 9 (September 13, 2021): 759. http://dx.doi.org/10.3390/rel12090759.
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In Japan, explicitly religious content is not commonly found in popular music. Against this mainstream tendency, since approximately 2008, ecclesiastic and non-ecclesiastic actors alike have made musical arrangements of the Heart Sutra. What do these musical arrangements help us to understand about the formation of Buddhist religiosity in contemporary Japan? In order to answer these questions, I analyze the circulation of these musical arrangements on online media platforms. I pursue the claim that they exhibit significant resonances with traditional Japanese Buddhist practices and concepts, while also developing novel sensibilities, behaviors, and understandings of Buddhist religiosity that are articulated by global trends in secularism, popular music, and ‘spirituality’. I suggest that they show institutionally marginal but publicly significant transformations in affective relationships with Buddhist religious content in Japan through the mediation of musical sound, which I interpret as indicative of an emerging “structure of feeling”. Overall, this essay demonstrates how articulating the rite of sutra recitation with modern music technologies, including samplers, electric guitars, and Vocaloid software, can generate novel, sonorous ways to experience and propagate Buddhism.
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Wolff, Elias. "Eucaristia e unidade da Igreja. Questões doutrinais do diálogo ecumênico." Revista Eclesiástica Brasileira 66, no. 261 (April 12, 2019): 41. http://dx.doi.org/10.29386/reb.v66i261.1607.
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A Eucaristia é o sacramento que melhor expressa a unidade dos cristãos e constitui a Igreja-Comunhão, de modo que sem a comunhão eucarística não existe plena comunhão eclesial e sem a comunhão eclesial a celebração eucarística não é vivida em perfeição. Por essa razão, urge tratar dos elementos que dividem os cristãos e as igrejas na compreensão e na vivência desse sacramento, repensando os fundamentos doutrinais, teológicos e pastorais das diferentes tradições, em vista do testemunho da unidade que a celebração da Ceia do Senhor significa e exige.Abstract: The Eucharist is the sacrament that best expresses the unity of Christians. It constitutes the Communion-Church, so that without the eucharistic communion there can be no ecclesiastic communion, and without the ecclesiastic communion the eucharistic celebration cannot lived perfectly. For that reason, we are urged to deal with the elements that divide Christians and the churches, understanding and living that sacrament. We must consider the doctrinal, theological and pastoral foundations of the different traditions, aiming at a testimony of the unit that the celebration of the Holy Communion means and demands.
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Alba López, Almudena, and Raúl González-Salinero. "Codex Theodosianus 16.2.12 and the Genesis of the Ecclesiastic Privilegium Fori." Journal for Late Antique Religion and Culture 13 (July 6, 2019): 1. http://dx.doi.org/10.18573/jlarc.109.
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NENASHEVA, Larisa V. "Northern Miniature in the Ecclesiastic Book of the Early 19th Century." Arctic and North, no. 44 (September 24, 2021): 285–97. http://dx.doi.org/10.37482/issn2221-2698.2021.44.285.
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The article is devoted to the study of plots associated with different stages of the movement of the soul, presented in a manuscript book and on drawn sheets. The book was written at the beginning of the 19th century in the Russian North in the Old Believers' environment. The manuscript is interesting in composition, content and unique in design. The text of the book is written on fifty-five sheets, collected in a notebook and bound into a book. The manuscript includes three works: an excerpt from the eighteenth chapter of "The Flower Garden of Dorotheus of Gaza" about the spiritual ladder, the vision of Monk Gregory about the walk of Blessed Theodora, a story about a meal from the teachings of Saint Niphon.The text is attached by four folding miniatures and several illustrations - images on the themes of the works of the manuscript, which interpret the literary text more fully. As a result of the research, it was found that this collection is not the only list. Collections, similar in composition and decoration, are contained in the archives of museums and libraries of the country. This indicates the book wealth of the Russian North, the artistic and genre diversity of the northern book.
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Tacon, Judith. "Ecclesiastic Thorubos: Interventions, Interruptions, and Popular Involvement in the Athenian assembly." Greece and Rome 48, no. 2 (October 2001): 173–92. http://dx.doi.org/10.1093/gr/48.2.173.
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Lax-López, María. "Ecclesiastic Audio Description: The Church from a Semiotic and Translation Perspective." Íkala, Revista de Lenguaje y Cultura 28, no. 3 (September 13, 2023): 1–15. http://dx.doi.org/10.17533/udea.ikala.351603.
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Audio description (AD) is a type of accessible translation consisting of a process of intersemiotic translations from images into words. Its objective is, mainly, allowing people with visual disabilities to create a mental image of the things they cannot perceive visually. In this study, we will address a type of AD that has not been explored in academic and professional contexts: church AD, where the source text is the church, understood to be the architectonic structure used for Christian worship. Our aim is to provide a basis for the study and practice of church AD. To this end, we propose three approaches: functional and contextual, semiotic and normative. The first approach describes the different ways in which churches are used today and the context in which the audio described text is produced. The second helps to identify the visual keys that form the church's meaning and to guide the audio describer in selecting translatable information. The last one provides AD guidelines or strategies that can be applied to the submodality of AD analyzed.
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Filip, Dumitrița Daniela. "Transfer and Reception of the Kyivan Spiritual, Artistic and Cultural Environment in the Iconography of Three Wooden Churches in Maramureș, Eighteenth Century." Annales Universitatis Apulensis Series Historica 25, no. 1 (December 15, 2021): 261–80. http://dx.doi.org/10.29302/auash.2021.25.1.13.
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On the wall painting of three wooden churches from Maramureș (Borșa, Ieud Deal and Poienile Izei) there were depicted images of several saints related to the political or ecclesiastical history of Kyiv: Anthony and Theodosius from Kyiv-Pechersk Lavra, other holy monks of the same Lavra, medieval Kyivan Rus saints: knyaz (prince) apostle Vladimir, Jona metropolitan of Moscow, Alexios metropolitan of Russia and Peter metropolitan of Kyiv. The aim of this article is to shed some light on the transfer paths of the images in the iconographic program from the aforementioned churches. I also illuminate the alleged conecting links between Maramureș and Kyiv, that stood behind. The presence of the aforementioned images in the iconographic program of the wooden churches indicates some ties between the village communities and the Kyivan cultural, artistic and ecclesiastic environment that determined the transfer and the reception of the images in the local iconography. I also hypothesise on the identity of some Kyivan saints depicted in the aforementioned churches. The temporal range of the study is the 18th century, a period of time when all the three churches were painted.
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Zendri, Christian. "Diritto feudale – diritto canonico – diritto pubblico." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 101, no. 1 (August 1, 2015): 389–98. http://dx.doi.org/10.7767/zrgka-2015-0113.
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Abstract Feudal Law - Canon Law - Public Law. Recent Research and Outlook. Feudal law is a classical topic of the legal history. A recent book by Maura Mordini about the ecclesiastic fee both in civil and in canon law gives cause for studying the relationship between the papal revolution (as Harold J. Berman has written), secular and spiritual laws and the origins of the public law.
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Drozdek, Adam. "Sin, Guilt and Forgiveness." Studia Oecumenica 22 (December 28, 2022): 161–71. http://dx.doi.org/10.25167/so.4821.
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Abstract. Gottfried Erhard Feßken was a seventeenth century ecclesiastic who used as the subject of his sermons various unusual natural phenomena of his times: the appearance of comets, earthquake, the locust, and severe storms. He was primarily interested in the spiritual aspect of these phenomena seeing them as sent by God primarily as a punishment for sins and as warning signs to bring people to repentance.
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Caulfield, Jon. "The Growth of the Industrial City and Inner Toronto's Vanished Church Buildings." Articles 23, no. 2 (June 21, 2013): 3–19. http://dx.doi.org/10.7202/1016630ar.
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Based on research about ninety churches located in inner Toronto in 1893, this article considers four explanations for the disappearance or adaption to new uses of many of these buildings and concludes (1) that the city's shift to industrial urbanism, as well as a degree of ecclesiastic overdevelopment, were the main factors leading to church abandonment and (2) that evidence does not strongly support secularization or highest-best-use hypotheses.
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TREJO, GUILLERMO. "Religious Competition and Ethnic Mobilization in Latin America: Why the Catholic Church Promotes Indigenous Movements in Mexico." American Political Science Review 103, no. 3 (August 2009): 323–42. http://dx.doi.org/10.1017/s0003055409990025.
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This article suggests that a society's religious market structure can explain whether religion is “the opium of the people” or a major source of dissident secular mobilization. I present a simple model explaining why under monopolistic conditions, Catholic clergy in Latin America ignored the religious and social needs of poor rural indigenous parishioners but, when confronted by the expansion of U.S. mainline Protestantism, became major institutional promoters of rural indigenous causes. Catholic indigenous parishioners empowered by competition demanded the same benefits their Protestant neighbors were receiving: social services, ecclesiastic decentralization, and the practice of religion in their own language. Unable to decentralize ecclesiastic hierarchies, and facing a reputation deficit for having sided with rich and powerful elites for centuries, Catholic clergy stepped into the secular realm and became active promoters of indigenous movements and ethnic identities; they embraced the cause of the Indians as a member retention strategy and not in response to new doctrinal ideas emanating from Vatican II. Drawing on an original data set of indigenous mobilization in Mexico and on life histories and case studies, I provide quantitative and qualitative evidence of the causal effect of religious competition on the creation of the social bases for indigenous ethnic mobilization.
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Voloshchenko, S. "ECCLESIASTIC TYPIKON FROM THE SCIENTIFIC LIBRARY OF KYIV UNIVERSITY: ATTRIBUTION OF MANUSCRIPT." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 139 (2018): 24–29. http://dx.doi.org/10.17721/1728-2640.2018.139.04.
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The principles of scientific attribution of liturgical cyrillic manuscripts, which has been worked out by author, are examined. The thorough study of Jerusalem Ecclesiastic Typikon from the rare books and manuscripts department’s collection of Maksymovych Scientific Library of Taras Shevchenko National University of Kyiv is conducted. The stages of manuscript attribution are analyzed, including the date identification and localization of its origins and use. The type and the title of the codex have been identificated by the analysis of book’s texts. The linguistic variant of Church Slavonic language, used for re-writing the copy, is revealed, which has helped to localize the place of creation. Detailed watermark analysis of paper, which the copy had been made of, has allowed to estimate date range of its production. The problematic ascertainment of the date of creation has been also supported by the analysis of the textual sources, studying of palaeographic peculiarities of cyrillic script book, the inner book’s decorative features. The problem of binding production date, its construction, materials and design, is formulated. The state of preservation of manuscript is analysed, which led the author to understanding the extent of book’s relevance for its readers. The history of manuscript restoration and its stages have been studied. The places of use and migration of the copy are revealed on the basis of provenance examination up till its arrival to Maksymovych Scientific Library’s rare books collection. Key words: Jerusalem Ecclesiastic Typikon, manuscript, Cyrillic manuscript, attribution, codicology, Maksymovych Scientific Library of Taras Shevchenko National University of Kyiv.
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Lundberg, Anders P., and Kristian Steiner. "The remaining few: Christian Zionists making sense of a changed ecclesiastic landscape." Journal of Contemporary Religion 33, no. 1 (January 2, 2018): 71–86. http://dx.doi.org/10.1080/13537903.2018.1408281.
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Assefa, Daniel. "Denis Nosnitsin, ed., Ecclesiastic Landscape of North Ethiopia: Proceedings of the International Workshop Ecclesiastic Landscape of North Ethiopia: History, Change and Cultural Heritage. Hamburg, July 15–16, 2011." Aethiopica 18 (July 7, 2016): 260–63. http://dx.doi.org/10.15460/aethiopica.18.1.836.
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Żurowski, Marian. "Problem władzy wykonawczej." Prawo Kanoniczne 28, no. 1-2 (June 5, 1985): 41–48. http://dx.doi.org/10.21697/pk.1985.28.1-2.03.
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II concetto di potere esecutivo è preso dalla teoria del diritto laico.Se tu ttav ia vienne Ujsaito nel Codice di D iritto Canonico non si devedimenUicare che il potere esecutivo è uma parte del potere ecclesiastic oe pertanto mon puo differire da qussto, II potere ecclesiastieo infatti ècom pletam ente ad attato alla n atu ra e al ca rałte re della Chiesa. Nonè pertanto possibile trasfeirire ii concetto ed ii suo contanuio letteralm ente compreso, dalia teoria del diritto laico alla oanoniiistfca.L ’am bito del potere esecutivo in fatti non puó lim itansi a controllareche la legge ve:iga m essa in atto e che gili organii delPiorgandzzazioneesegua.no i loro compliti nell’am bito delle loro competenze. P er poterassolvere i suiod. com piti in una concreta com unità, senza violare lecom petenze del potere legislative o giudiziiarto, il potere esecutivo, datoil dinamiico carattere del potere nella Chiesa, dowrebbe possedere laliberté che le è propria — sem pre nandiilmeno en tre :i limditi delle suecoimpetenze — presentare linizffiative, provvedere aile niecesisiità, ecc. Esso,quale p arte del diritto canonico, possiede inoltre una propria n atu rae un carattere irr.iipetibile e pertanto l’applicaziione ad esso dei concettilaiei puó soltanto falsare il pensiiero diel legislatore.
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Rodríguez González, José Javier. "La Iglesia católica ante la sublevación militar de 1936. La provincia de León." Estudios humanísticos. Geografía, historia y arte, no. 16 (February 4, 2021): 205. http://dx.doi.org/10.18002/ehgha.v0i16.6667.
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<p>The text analyses the position of the Catholic Church in the province of León, within a frame of national and international action. This action was carried out by the ecclesiastic institution during the spanish civil war.</p><p>The Catholic Church gave some theorical bases which legitimized the rebel size from the very first moment and also justified the war, so the Catholic Church participated in the fighting.</p>
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Boldea, Ligia. "Vecinatati domeniale: casatoria in mediul nobiliar din comitatele Banatului medieval (1300–1450)." Banatica 1, no. 33 (2023): 249–63. http://dx.doi.org/10.56177/banatica.33.1.2023.art.13.
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Marriage was in the nobiliary environment a familial question they usually didn’t dwell at random upon. Seen as a regulation and formalizing of a certain social status, the institution of marriage was submitted, due to its role and position, to severe rituals and interdictions. To create new alliances, to consolidate the old ones or to set political relations through the means of matrimonial strategies and women operated as a capital obligation for the head of any nobiliary family. After all, joing in marriage was taken along the way for a contract with obligations and rights involving both the couple and the members of the widened family. On the other hand, from a spiritual point of view, matrimony was defined by ecclesiastic statements, as a sacral mystery with moral and religious implications, an unbreakable relation between a man and a woman. A model of the Christian marriage was after conceptualized, placed exclusively under the control of the ecclesiastic authorities, not under that of the secular ones. First of all, nobiliary domenial neighborship created opportunities to matrimonial alliances in order to sanction, consolidate, and secure certain agreements in the case of neighboring noble families. In fact, given the low mobility at that time, marriages were set most frequently in proximity and reflected the nature of some relations of neighborliness.
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Terentyev, V. I. "History of the Catholic Mission in Mongolia since 1992." Abyss (Studies in Philosophy, Political science and Social anthropology), no. 1 (March 15, 2023): 165–72. http://dx.doi.org/10.33979/2587-7534-2023-1-165-172.
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Mostly on the basis of personal observation and conversations with Catholic ecclesiastic, a picture of the missionary activity of the Roman Catholic Church (RCC) in modern Mongolia is built. The historical period in the Mongolian Catholic History, starting from 1992, is designated as the «new era». Significant achievements of Catholics in the field of social service are noted. Quantitative data of the RCC in Mongolia are given. As a result, the main problems faced by Catholic missionaries in Mongolia are indicated.
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Drozdek, Adam. "Isaac Jaquelot on the preeminence of physico-theology." Warszawskie Studia Teologiczne 35, no. 2 (December 31, 2022): 30–45. http://dx.doi.org/10.30439/wst.2022.2.2.
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Isaac Jaquelot was a seventeenth-century ecclesiastic concerned about the rising tide of deism and atheism. In his theological treatises he wanted to prove, among others, the existence of God, the fact that God is a spiritual being, and that He created the world as described in the Tora. In his proofs, he relied very strongly on empirical approach and human rationality recognizing the limitation of the human reason. In this, he promoted physico-theology as the most viable approach to be used.
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Goodness, Devet. "Stylistic Analysis of Selected Sermons Delivered by Pentecostal Preachers." Utafiti 16, no. 2 (October 29, 2021): 203–23. http://dx.doi.org/10.1163/26836408-15020048.
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Abstract The language style of three Pentecostal sermons reveals figures of speech that not only carry artistic and rhetorical ingenuity but also enhance the effectiveness of the sermons’ impact on a congregation of believers. Pentecostal sermons make extensive use of the second singular personal pronoun ‘you’ to warn, rebuke, remind, and to command. These sermons engage both literal and metaphorical speech acts. To understand the Christian message conveyed in a sermon, factors including image schemas, the choice of pronoun and the speaker’s ecclesiastic knowledge should be addressed.
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Tatai-Baltă, Cornel. "Les illustrations de Mihail Strilbițchi du Ceaslov de Dubăsari de 1794." Études bibliologiques/Library Research Studies 3, no. 3 (2021): 89–110. http://dx.doi.org/10.33993/eb.2021.07.
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The "Ceaslov" of Dubăsari from 1794 represents the most extended volume illustrated by the typographer, editor, translator, bookbinder, author, secret agent and engraver Mihail Strilbițchi, of Ruthenian-Polish origin. He was active in Iași, Dubăsari and Movilău in the second half of the 18th century. The ecclesiastic themes approached in the 16 woodcuts, most of them signed, are varied and interesting. The present research is intended to analyze these illustrations and to find the sources of inspiration used by the industrious and skilful engraver.
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Santos, Carlos César dos, and Gilvander Luís Moreira. "CEBs: memória e utopia. Reflexões a partir do 11º Intereclesial." Revista Eclesiástica Brasileira 65, no. 260 (April 26, 2019): 874. http://dx.doi.org/10.29386/reb.v65i260.1629.
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O 11º Intereclesial levantou poeira: muitos se perguntam pela relevância das CEBs – Comunidades Eclesiais de Base –, em nossos dias. Há quem questione sua identidade teológica, eclesial e pastoral. Setores conservadores da sociedade e de igrejas preconizam a “morte das CEBs”, com o advento dos movimentos (neo)pentecostais... Estas e outras questões merecem um levantamento da memória bíblico-histórica das CEBs, com o objetivo de redefinir sua presença e ação em meio aos novos desafios. Enquanto portadoras de uma “espiritualidade libertadora”, as CEBs reafirmam seu projeto de “seguir Jesus no compromisso com os excluídos”, perseguindo a utopia do outro mundo e da outra Igreja possíveis. Este artigo revela que as CEbs estão vivas e firmes na luta.Abstract: The 11st Interecclesiastic raised a number of issues: many wonder about the relevance of CEBs (BECs) – Basic Ecclesiastic Communities –, nowadays. There are those who questions their theological, ecclesiastic and pastoral identity. Conservative sections of society and churches are for the “death of CEBs”, with the coming of the (neo)pentecostal movements... These and other issues deserve a survey of the biblical-historical memory of CEBs, aiming at redefining their presence and action before new challenges. While bearers of a “liberating spirituality”, CEBs reaffirm their project of “following Jesus in the commitment with the excluded ones”, pursuing the utopia of the other possible world and Church. This article reveals that CEBs are alive and firm in their fight.
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Szentgyörgyi, Rudolf. "A Tihanyi alapítólevél személynevei I." Névtani Értesítő 33 (December 30, 2011): 9–28. http://dx.doi.org/10.29178/nevtert.2011.1.
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Research into the Deed of Foundation of Tihany Abbey (1055) has definitely been flourishing these days: several studies and two monographs (Zelliger 2005, 20112, Hoffmann 2010) have recently been published to commemorate the 950th anniversary of its formulation. Inquiries have produced significant new results primarily for the history of the Hungarian language and historical name studies in connection with the toponyms in the Deed; the personal names in this charter have not, however, provoked much research interest so far. A series of studies introduced by the present paper is going to be devoted to personal names. – This paper deals with theonyms appearing in medieval Hungarian charters, including the Deed of Foundation of Tihany Abbey. Not every aspect of this survey is connected directly to the text of the Deed; still, all are needed to cast light on the characteristics of the use of other name types in its text. – The main conclusions of the paper: 1. Theonyms are consistently inserted into the texts of the observed charters in Latin. 2. Their instances are Latin until they become separated semantically and functionally from their original denotata. 3. The mere functional separation often leads to translation into Latin in name use, which, consequently, is “back-translation” with respect to theonyms. 4. These tendencies become important factors in determining the systematic linguistic relations which, among other things, strictly link medieval ecclesiastic and official name use together. The paper also discusses the connection between ecclesiastic liturgy and patrociny naming.
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Pawłowska, Maja. "Jean-Pierre Camus : la moralisation d’un genre immoral est-elle possible ?" Quêtes littéraires, no. 3 (December 30, 2013): 32–39. http://dx.doi.org/10.31743/ql.4601.
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Camus complements his novels with long peritexts, thus using his ecclesiastic authority to legitimise their moral and didactic value. In these peritexts he juxtapposes the licentious novels with his own devout works of fiction, which are, in his own words, not only valuable and worth recommending, but also capable of saving the readers’ souls, put in danger by other texts. In any case, a close reading of these peritexts reveals a view which challenges the idea of the novel’s insidiousness and which bears witness to Camus’s great fascination with this officially condemned literary genre.
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Sauh, Petro. "Between ecclesiastic doctrine and wisdom of living faith. Philosophy of modern catholic modernist movement." Ukrainian Religious Studies, no. 73 (January 13, 2015): 21–28. http://dx.doi.org/10.32420/2015.73.454.
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Based on the philosophical and scientific analysis of the conflict between the Catholic ecclesiastic doctrine and wisdom of «living faith» the article discovers the algorithm of counteractions of philosophy of conformity (religious modernism) and non-conformism (religious traditionalism) in response to the pressure of modern civilization changes. It is proved that the cost of these two paths for the Catholic Church is about the same, because none of them is effective in establishing an overall upgrade strategy and outlining general perspectives. Truly constructive for the Catholic Church, in this situation, may be the «Middle Way», renewal without a «surrender» in the eye of the world.
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Silva, Hugo Ribeiro da. "Projecting Power: Cathedral Chapters and Public Rituals in Portugal, 1564–1650." Renaissance Quarterly 69, no. 4 (2016): 1369–400. http://dx.doi.org/10.1086/690316.
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AbstractIn the post-Tridentine period, conflicts in cathedrals revealed social dynamics that extended beyond the cathedral walls. Cathedral chapters had to deal with the competition of ecclesiastic as well as secular institutions, involving bishops, Inquisition officials, monks, and members of lay confraternities and city councils. All of them competed to preserve or advance their privileged place in a society of orders, and these rivalries often emerged in public ceremonies. Rituals thus provided a promising setting for power struggles. More than merely local episodes, these conflicts illustrate the rebalance of power in the sixteenth and seventeenth centuries that characterized the early modern state.